- Parent Category: About Historical Background
- Category: Old Testament History
- Published on Tuesday, 24 April 2007 20:53
Miraculous Parting of the Jordan, and the Passage of the Children of Israel - Gilgal and its meaning - The First Passover on the soil of Palestine.
THE morrow after the return of the spies, the camp at Shittim was broken up, and the host of Israel moved forward. It consisted of all those tribes who were to have their possessions west of the Jordan, along with forty thousand chosen warriors from Reuben, Gad, and the half tribe of Manasseh.* A short march brought them to the brink of Jordan. Strictly speaking, the Jordan has a threefold bank; the largest at the water's edge, which, in spring, is frequently inundated, owing to the melting of snow on Hermon; a middle bank, which is covered with rich vegetation, and an upper bank, which overhangs the river. The people now halted for three days, first to await the Divine direction as to the passage of the river, and then to prepare for receiving in a proper spirit the manifestation of Divine power about to be manifested in the miraculous parting of Jordan. For, as one has remarked, the expression used by Joshua, "the living God is among you" (Joshua 3:10), does not merely imply the presence of God among Israel, but, as the event proved, the operations by which He shows Himself both living and true.
* As, according to Numbers 26:7, 18, 34, the total number of the men of war in the tribes Reuben and Gad, and those of half Manasseh amounted to 110,580, it follows that 70,580 must have been left behind for the protection of the territory east of the Jordan.
All that was to be done by Israel was Divinely indicated to Joshua, and all was done exactly as it had been* directed. First, proclamation was made throughout Israel to "sanctify" themselves, and that not only outwardly by symbolic rites, but also inwardly by turning unto the Lord, in expectant faith of "the wonders" about to be enacted. These were intimated to them beforehand (Joshua 3:5, 13).
* We mark in this narrative three sections, each commencing with a Divine command (Joshua 3:7, 8; 4:2, 3; and 4:15, 16), followed by Joshua's communication thereof to the people, and an account of its execution. This to connect each stage with the Lord Himself.
Thus passed three days. It was "the tenth day of the first month" (Joshua 4:19), the anniversary of the day on which forty years before Israel had set apart their Paschal lambs (Exodus 12:3), that the miraculous passage of the Jordan was accomplished, and Israel stood on the very soil of the promised land. Before the evening of that anniversary had closed in, the memorial stones were set up in Gilgal. All between those two anniversaries seemed only as a grand historical parenthesis. But the kingdom of God has no blanks or interruptions in its history; there is a grand unity in its course, for Jehovah reigneth. With feelings stirred by such remembrances, and the expectancy of the great miracle to come, did Israel now move forward. First went the Ark, borne by the priests, and, at a reverent distance of 2000 cubits, followed the host. For, it was the Ark of the Covenant which was to make a way for Israel through the waters of Jordan, and they were to keep it in sight, so as to mark the miraculous road, as it was gradually opened to them. It is to this that the Divine words refer (Joshua 3:4): "that ye may know," or rather come to know, recognize, understand, "the way by which ye must go: for ye have not passed this way heretofore." With the exception of Caleb and Joshua, none, at least of the laity,* had been grown up at the time, and seen it, when the Lord parted the waters of the Red Sea at the Exodus. Then it had been the uplifted wonder-working rod of Moses by which the waters were parted. But now it was the Ark at whose advance they were stayed. And the difference of the means was quite in accordance with that of the circumstances. For now the Ark of the Covenant was the ordinary symbol of the Divine Presence among Israel; and God commonly employs the ordinary means of grace for the accomplishment of His marvelous purposes of mercy.
* See The Exodus and the Wanderings in the Wilderness.
It was early spring, in that tropical district the time of early harvest (Joshua 3:15), and the Jordan had overflown its lowest banks. As at a distance of about half a mile the Israelites looked down, they saw that, when the feet of those who bore the Ark touched the waters, they were arrested."* Far up "beyond where they stood, at the city of Adam that is beside Zarethan,"** did the Divine Hand draw up the waters of Jordan, while the waters below that point were speedily drained into the Dead Sea. In the middle of the river-bed the priests with the Ark*** halted till the whole people had passed over dryshod. Then twelve men, who had previously been detailed for the purpose,|* took up twelve large stones from where the priests had stood in the river-bed, to erect them a solemn memorial to all times of that wondrous event.
* In Joshua 3:11 and 13 it is significantly designated, "the Ark of Jehovah, the Lord of all the earth," as Calvin remarks, to show the subjection of all to God, and to increase the trust of Israel.
** This, and not, as in our Authorized Version, "very far from the city of Adam," is the correct rendering. The sites of these two cities have not been identified. From the nature of the banks, the inundation caused by this miracle would not lead to serious consequences.
*** The attentive reader will notice that, throughout the Scripture narrative, the main stress is laid on the presence of the Ark, the priests being only introduced as the bearers of it.
|* The rendering of Joshua 4:1-3 in our Authorized Version does not give that impression, but alike Rabbinical and the best Christian authorities regard these verses as a parenthesis, and translate, in ver. 1, "and the Lord had spoken to Joshua."
Only after that did the priests come up from Jordan. And when "the soles of the priests' feet were lifted up unto the dry land" (literally, were detached, viz., from the clogging mud, "upon the dry"), "the waters of Jordan returned unto their place, and flowed over all his banks, as before." It must have been towards evening when the rest of the march was accomplished - a distance of about five miles - and Israel's camp was pitched at what afterwards became Gilgal, "in the east border of Jericho," about two miles from the latter city.*
* Tristram, Land of Israel, p. 219.
The object and meaning of this "notable miracle" are clearly indicated in the sacred text. We know that it was as absolutely necessary in the circumstances as formerly the cleaving of the Red Sea had been. For, at that season of the year, and with the means at their disposal, it would have been absolutely impossible for a large host with women and children to cross the Jordan. But, besides, it was fitting that a miracle similar to that of the Exodus from Egypt should mark the entrance into the Land of Promise; fitting also, that the commencement of Joshua's ministry should be thus Divinely attested like that of Moses (Joshua 3:7). Finally, it would be to Israel a glorious pledge of future victory in the might of their God (ver. 10), while to their enemies it was a sure token of the judgment about to overtake them (Joshua 5:1).
Two things yet remained to be done, before Israel could enter upon the war with Canaan. Although the people of God, Israel had been under judgment for nearly forty years, and those born in the wilderness bore not the covenant mark of circumcision. To renew that rite in their case was the first necessity, so as to restore Israel to its full position as the covenant-people of God.*
* Of course, the survivors of those who, having come out from Egypt, were at the time of the sentence in Kadesh under twenty years old (Numbers 14:29) - in short, all in Gilgal who were thirty-eight years and upwards - had been circumcised. Reckoning the total of males at Gilgal at about one million, the proportion of the circumcised to the uncircumcised would have been about 280,000 to 720,000. The former would suffice to prepare the Paschal lambs, and, if needful, to defend the camp at Gilgal, although the terror consequent upon the dividing of Jordan would probably have protected Israel from all hostile attacks. See Keil, Bibl. Comm., vol. 2 pp. 38, 39.
After that, a privilege awaited Israel which for thirty-eight years they had not enjoyed. Probably the Passover at the foot of Sinai (Numbers 9:1) had been the last, as that feast would not have been observed by the people in their uncircumcision. But at Gilgal their reproach was "rolled away," and the people of God renewed the festive remembrance of their deliverance from Egypt. Truly, that first Passover on the soil of Palestine had a twofold meaning. Even the circumstances recalled its first celebration. As the night of the first Passover was one of terror and judgment to Egypt, so now, within view of the festive camp of Gilgal,
"Jericho was straitly shut up because of the children of Israel: none went out, and none came in" (Joshua 6:1).
And now also the Divine wilderness-provision of the "manna which had clung to them with the tenacity of all God's mercies," ceased on, "the morrow after they had eaten of the old corn of the land: neither had the children of Israel manna any more; but they did eat of the fruits of the land of Canaan that year." And so also have miraculous gifts ceased in the Church, because their continuance has become unnecessary. Similarly will our manna-provision for daily life-need cease, when we at the last enter upon the land of promise, and for ever enjoy its fruits!